Cap. VI Arg. 13: Pelagius's grace vs Augustine's — Miserebor cuius misertus fuero
Arminius's disciples deny it — but whether they will or not, once predestination from foresight of faith is fixed, they can admit no grace but what Pelagius at last admitted; they cannot own what Augustine everywhere presses him to confess. What grace did Pelagius grant? God works in us to will the good and the holy while he kindles us by future glory and promised rewards, raises the stunned will by wisdom's revelation into desire of God, and advises us of every good. Those are the very means by whose administration Arminius has God watching who will believe and who will not — electing those he foresees will use them well, passing by those he foresees will abuse them. Augustine: We do not want that grace. Let Pelagius confess the grace by which future glory is not only promised but believed and hoped; wisdom not only revealed but loved; every good not only advised but persuaded. That grace which pours in faith, hope, and charity, and makes us do — Catholics held it is not given from merit, not from prior good use of free choice, but from God's mere mercy. So at Diospolis Pelagius is ordered to confess grace is not given according to our merits — reason: that it may be true grace, freely given through the mercy of him who said, I WILL HAVE MERCY ON WHOM I WILL HAVE MERCY.
Latin
Scio Arminii discipulos hoc negare: sed velint nolint, stabilita hac praedestinatione hominum ex praevisione fidei, non possunt aliam gratiam admittere, quam eam quam tandem admisit ipse Pelagius; non possunt illam agnoscere, quam ubique ut fateatur, urget Augustinus. Sed qualem gratiam admisit Pelagius? Operatur Deus in nobis velle quod bonum est, velle quod sanctum est, dum nos terrenis cupiditatibus deditos futurae gloriae magnitudine et praemiorum pollicitatione succendit, dum revelatione sapientiae in desiderium Dei stupentem suscitat voluntatem, dum nobis suadet omne quod bonum est. Haec profecto sunt ea media quibus administratis Arminius fingit Deum speculari quinam credituri sunt, quinam non credituri, et sic eos ad vitam eligere, quos praevidet recte iis usuros, eos praeterire quos praevidet iisdem abusuros. Sed quid ad hoc Augustinus? Nos, inquit, eam gratiam nolumus. Istam fateatur Pelagius, qua futurae gloriae magnitudo non solum promittitur, verum etiam creditur et speratur; nec solum revelatur sapientia, verum etiam et amatur; nec suadetur solum omne quod bonum est, verum et persuadetur. Hanc autem gratiam quae fidem, spem et charitatem infundit, quae facit ut faciamus, ea est quam non ex merito dari contendebant Catholici, hoc est, non ex praeeunte bono usu liberi arbitrii, sed ex mera misericordia Dei. Sic in Concilio Diospolitano praecipitur Pelagio, ut fateatur gratiam Dei non dari secundum merita nostra: atque haec ratio subjungitur, Ut vera sit gratia, id est, gratis data per ejus misericordiam qui dixit, MISEREBOR CUIUS MISERTUS FUERO.